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2
1673-1722

  • یک نشانی که بخندد پیش تو ** یک نشان که دست بندد پیش تو
  • One sign is that he will smile before you; one sign is that he will fold his hands in your presence;

  • یک نشانی آن که این خواب از هوس ** چون شود فردا نگویی پیش کس‏
  • One sign is that when the morrow comes you will not tell this dream to any one, though you would fain do so.

  • ز ان نشان با والد یحیی بگفت ** که نیایی تا سه روز اصلا به گفت‏ 1675
  • Concerning that (last-mentioned) sign, He (God) said to Zakariyyá (Zacharias), “Thou shalt not begin to speak at all till three days (have passed).

  • تا سه شب خامش کن از نیک و بدت ** این نشان باشد که یحیی آیدت‏
  • For three nights keep silence as to thy good and ill: this will be the sign that Yahyá will come (be born) to thee.

  • دم مزن سه روز اندر گفت‏وگو ** کاین سکوت است آیت مقصود تو
  • During three days do not breathe a word, for this silence is the sign of (the fulfilment) of thy purpose.

  • هین میاور این نشان را تو به گفت ** وین سخن را دار اندر دل نهفت‏
  • Beware! do not thou speak of this sign, and keep this matter hidden in thy heart.”

  • این نشانها گویدش همچون شکر ** این چه باشد صد نشانی دگر
  • He (the person dreamed of) will sweetly tell these signs to him (the dreamer). What are these signs (alone)? (He will tell him) a hundred signs besides.

  • این نشان آن بود کان ملک و جاه ** که همی‏جویی بیابی از اله‏ 1680
  • This (which follows) is the sign that you will gain from God the (spiritual) kingdom and power that you are seeking—

  • آن که می‏گریی به شبهای دراز ** و انکه می‏سوزی سحرگه در نیاز
  • That you weep continually in the long nights, and that you are always ardent in supplication at the hour of dawn;

  • آن که بی‏آن روز تو تاریک شد ** همچو دوکی گردنت باریک شد
  • That, in the absence of that (which you seek), your day has become dark; (that) your neck has become thin as a spindle;

  • و آن چه دادی هر چه داری در زکات ** چون زکات پاک بازان رختهات‏
  • And what you have given in alms (is) all that you possess, (so that) your belongings (are entirely bestowed in charity) like the alms of those who gamble all away;

  • رختها دادی و خواب و رنگ رو ** سر فدا کردی و گشتی همچو مو
  • (That) you have given up your belongings and sleep and the (healthy) colour of your face, and sacrificed your head (life) and become as (thin as) a hair;

  • چند در آتش نشستی همچو عود ** چند پیش تیغ رفتی همچو خود 1685
  • (That) you have sat—how often!—in the fire, like aloes-wood; that you have gone—how often!—to meet the sword, like a helmet.

  • زین چنین بی‏چارگیها صد هزار ** خوی عشاق است و ناید در شمار
  • A hundred thousand such acts of helplessness are habitual to lovers (of God), and (their number) cannot be reckoned.

  • چون که شب این خواب دیدی روز شد ** از امیدش روز تو پیروز شد
  • After you have had this dream at night, the day breaks; through hope thereof your day becomes triumphant.

  • چشم گردان کرده‏ای بر چپ و راست ** کان نشان و آن علامتها کجاست‏
  • You have turned your eye to left and right, (wondering) where is that sign and those tokens.

  • بر مثال برگ می‏لرزی که وای ** گر رود روز و نشان ناید به جای‏
  • You are trembling like a leaf (and saying), “Alas, if the day depart and the sign come not to pass!”

  • می‏دوی در کوی و بازار و سرا ** چون کسی کاو گم کند گوساله را 1690
  • You are running in street and market and into houses, like one that should lose a calf.

  • خواجه خیر است این دوادو چیستت ** گم شده اینجا که داری کیستت‏
  • (Somebody asks), “Is it good (news), Sir? Why are you running to and fro? Who belonging to you is it that you have lost here?”

  • گویی‏اش خیر است لیکن خیر من ** کس نشاید که بداند غیر من‏
  • “It is good (news),” you tell him, “but none may know my good (news) except myself.

  • گر بگویم نک نشانم فوت شد ** چون نشان شد فوت وقت موت شد
  • If I tell it, lo, my sign is missed, and when the sign is missed, the hour of death is come.”

  • بنگری در روی هر مرد سوار ** گویدت منگر مرا دیوانه‏وار
  • You peer into the face of every rider: he says to you, “Do not look at me like a madman.”

  • گویی‏اش من صاحبی گم کرده‏ام ** رو به جستجوی او آورده‏ام‏ 1695
  • You say to him, “I have lost a friend; I have set out to seek him.

  • دولتت پاینده بادا ای سوار ** رحم کن بر عاشقان معذور دار
  • May thy fortune be lasting, O rider! Have pity on lovers and excuse (them).”

  • چون طلب کردی به جد آمد نظر ** جد خطا نکند چنین آمد خبر
  • When you have made search (and your) looking has been in earnest—earnest endeavour does not fail: so the Tradition has come down (from the Prophet)—

  • ناگهان آمد سواری نیک بخت ** پس گرفت اندر کنارت سخت سخت‏
  • Suddenly comes a blessed rider; then he clasps you very closely to his breast.

  • تو شدی بی‏هوش و افتادی به طاق ** بی‏خبر گفت اینت سالوس و نفاق‏
  • You become senseless and fall to vaunting (ecstatically); the ignorant (uninitiated) man says, “Here is fraud and hypocrisy.”

  • او چه می‏بیند در او این شور چیست ** او نداند کان نشان وصل کیست‏ 1700
  • How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union.

  • این نشان در حق او باشد که دید ** آن دگر را کی نشان آید پدید
  • This sign concerns (only) him that has seen (before): how should the sign appear to the other one?

  • هر زمان کز وی نشانی می‏رسید ** شخص را جانی به جانی می‏رسید
  • Every moment that a sign was coming from Him, a (new) spirit was coming into that person's spirit.

  • ماهی بی‏چاره را پیش آمد آب ** این نشانها تلک آیات الکتاب‏
  • Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.

  • پس نشانیها که اندر انبیاست ** خاص آن جان را بود کاو آشناست‏
  • Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).

  • این سخن ناقص بماند و بی‏قرار ** دل ندارم بی‏دلم معذور دار 1705
  • This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me.

  • ذره‏ها را کی تواند کس شمرد ** خاصه آن کاو عشق عقل او ببرد
  • How can any one number the motes, especially that one whose understanding has been transported by Love?

  • می‏شمارم برگهای باغ را ** می‏شمارم بانگ کبک و زاغ را
  • Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?

  • در شمار اندر نیاید لیک من ** می‏شمارم بهر رشد ممتحن‏
  • They come not into computation, but I enumerate them for the guidance of him that is put to trial.

  • نحس کیوان یا که سعد مشتری ** ناید اندر حصر گر چه بشمری‏
  • The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;

  • لیک هم بعضی از این هر دو اثر ** شرح باید کرد یعنی نفع و ضر 1710
  • But still, some of these two (diverse) effects must be explained—that is, the benefit and injury (which they involve)—

  • تا شود معلوم آثار قضا ** شمه ای مر اهل سعد و نحس را
  • In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.

  • طالع آن کس که باشد مشتری ** شاد گردد از نشاط و سروری‏
  • He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;

  • و انکه را طالع زحل از هر شرور ** احتیاطش لازم آید در امور
  • And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.

  • گر بگویم آن زحل استاره را ** ز آتشش سوزد مر آن بی‏چاره را
  • If I should speak to one whose (ruling) planet is Saturn of his (Saturn's) fire, it (my discourse) would burn (torment) that hapless man.

  • اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد 1715
  • Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light.

  • گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها
  • He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,

  • لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بی‏مثال‏
  • Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”

  • ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است‏
  • Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).

  • شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست‏
  • If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.

  • انکار کردن موسی علیه السلام بر مناجات شبان‏
  • How Moses, on whom be peace, took offence at the prayer of the shepherd.

  • دید موسی یک شبانی را به راه ** کاو همی‏گفت ای خدا و ای اله‏ 1720
  • Moses saw a shepherd on the way, who was saying, “O God who choosest (whom Thou wilt),

  • تو کجایی تا شوم من چاکرت ** چارقت دوزم کنم شانه سرت‏
  • Where art Thou, that I may become Thy servant and sew Thy shoes and comb Thy head?

  • جامه‏ات شویم شپشهایت کشم ** شیر پیشت آورم ای محتشم‏
  • That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One;